Le mouvement LGBT en Israël prend son essor après la dépénalisation de la sodomie en 1988, et il s'est manifesté par des amendements juridiques, la formation de mouvements sociaux et l'émergence d'une culture LGBT israélienne[1].
En 1858, l' Empire ottoman régnait sur la région d'Israël et aboli ses lois sur la sodomie dans son Code pénal (article 198) tant qu'elle était consensuelle et que le partenaire consentant avait dépassé l'âge du consentement[2]. Après la conquête de la région par les Britanniques, l'homosexualité est condamnée comme étant une pratique immorale et interdite par les autorités mandataires[3]
Premire sodomie gays de.
Writing in The Tablet, Timothy Lavin delivers the thoughts of the premier Mexican Anglican: Meanwhile, the Anglican Archbishop of Mexico, Carlos Touche-Porter, sought to promote a middle way that "celebrates diversity" for the Anglican Communion at a press conference in London this week, writes Victoria Combe. Archbishop Touche-Porter said that the Latin American Episcopalian bishops - who have formed an alliance called the Global Centre - had managed to remain unified despite different views on human sexuality."The solution is not a compromise but for the Church to remember that its primary mission is to witness the Gospel rather than discuss sexual morals," he said at the conference hosted by the British-based network Inclusive Church in St Matthew's, Westminster. He said he remained hopeful that the Episcopal Church would remain part of the Anglican Communion because to lose it would be to lose a "prophetic voice" in the Church. "We do not need to agree on every issue," he said. Sorry, Charlie, you've got that backwards too. You can't call your preaching Good News until you grasp the bad news you hope to be delivered from. Notwithstanding their efforts to ignore it, Touche-Porter and his allies are tangled in a hopeless predicament. There is no neutral ground here. It makes no sense -- it's logically self-destructive -- for a church to teach that an act that damns you today may ennoble you tomorrow, subject to a majority vote of its bishops and to indefinitely frequent political revision. If sodomy was contrary to God's will in AD 1840, it will be contrary to God's will in AD 2840, and for a church to deny this is to deny it knows God's will, which is in effect to deny that it is a church. Let's try to take Touche-Porter's notion seriously for a moment. Can it really be the case (to borrow Fr. Raymond de Souza's language) that a gay Anglican, on waking some morning in the near future, must wait for the Daily Telegraph to arrive in order to learn whether the act he performed with his partner the evening previous was a mortal sin or a sacrament? Could a man really suspend his judgment on such a fundamental question until the results of a vote were in from the House of Bishops? Could he then accept and spiritually reorient himself in conformity to the winning answer as to the mind of God on the matter, not knowing whether or when it might be reversed in some future meeting? The scenario is theologically grotesque, yet this is the package Touche-Porter and chums are asking us to buy. And while the crisis hingeing on this incoherence is especially acute in the Anglican Communion, and may prove fatal to it, provisional Catholics like Andrew Sullivan occupy the same plot of quicksand. Gays ask the Church to welcome sinners (which she delights to do) and also to welcome their sins (which she can't). By urging the Church to change her teaching they are ipso facto asking her to cease to be the Church. The bottom line is this: what's at stake in the gay rights campaign is not some church in which gays want to share, but the Church they want to deny to the rest of us.
C'est une première. Les membres du Conseil de sécurité de l'ONU ont tenu, lundi 24 août, une réunion consacrée aux droits des gays. Ils ont entendu les témoignages terribles des persécutions subies par des homosexuels irakiens et syriens aux mains des jihadistes de l'organisation de l'État islamique (EI).
"Dans l'État islamique, les gays sont traqués et tués tout le temps", a ainsi témoigné Subhi Nahas, originaire d'Idleb, dans le nord-ouest de la Syrie, région dévastée par la guerre. Les homosexuels sont jetés des toits et lapidés par des foules en liesse qui réagissent, y compris les enfants, comme s'ils étaient "à un mariage", a raconté l'homme qui a fui les persécutions dans son pays et travaille désormais pour une organisation d'aide aux réfugiés aux États-Unis.
Les militants de l'EI "traquent les gays de façon professionnelle. Ils les chassent un par un", a aussi témoigné un Irakien, qui s'exprimait par téléphone depuis un lieu tenu secret au Proche-Orient.
Les combattants de l'EI ont revendiqué au moins 30 exécutions pour "sodomie", a indiqué Jessica Stern, directrice de la Commission internationale des droits des gays et lesbiennes, aux participants à la réunion qui se déroulait à huis clos.
C'est la première fois que le Conseil de sécurité se réunit pour parler des droits des homosexuels, un moment "historique", selon l'ambassadrice américaine à l'ONU Samantha Power. "Il était temps, 70 ans après la création de l'ONU, que le sort des personnes LGTB (lesbiennes, gays, bisexuels et trans, NDLR) qui craignent partout dans le monde pour leur vie, soit porté sur le devant de la scène", a-t-elle déclaré.
Notable recent English-language Puerto Rican LGBTQ publications inthe United States have included the novels Chulito (2011) by CharlesRice-Gonzalez, We the Animals (2011) by Justin Torres (also released as afilm in 2018), Juliet Takes a Breath (2016) by Gabby Rivera, and The House ofImpossible Beauties (2018) by Joseph Cassara, as well as Blas Falconer'sfour books of poetry (2006, 2007, 2012, 2018) and Charles Rice-Gonzalez andCharlie Vazquez's anthology From Macho to Mariposa: New Gay LatinoFiction (2011), which includes numerous Puerto Rican contributors such asDavid Caleb Acevedo and Robert Vazquez-Pacheco. As Andrew Vinales highlightsin this issue, Rice-Gonzalez centers on youth and early adult queer Bronx andAfro-Latinx experience. (68) Meanwhile, Torres, in his looselyautobiographical tale of three half-Puerto Rican boys growing up in rural,upstate New York, portrays bestialization (the animals of the novel'stitle) and ultimately distancing and rejection, once the queer young adultprotagonist's family discovers his erotic diaries. (69) As ConsueloMartinez-Reyes discusses in this issue, Rivera addresses an underservedpopulation: young Puerto Rican queer/lesbian readers; Rivera has alsoattained great visibility as the writer of the Marvel Comics series America,starring a Puerto Rican queer superhero. (70) In a different vein, Cassarare-envisions the landmark documentary Paris Is Burning (dir. JennieLivingston, 1990), a profile of African American and Puerto Rican gays, dragqueens, and transgender women, centering his novel on the legendary LatinxHouse of Xtravaganza. (71) Finally, following the tradition of poet RaneArroyo, whose work is analyzed by Maria DeGuzman in this issue, Falconerexplores questions of Puerto Rican heritage and of gay identity. (72)
The rise in visibility of LGBTQ publications has also created abacklash by authors who have attempted to minimize, parody, or degradespecific achievements, or who insist on anachronistic conceptions of stigma.(73) A particularly toxic example was the publication of the deceitful Opustotus: antologia de poesia lesbica (Anthology of Lesbian Poetry), whichgenerated fierce debates after the presentation of this book in April 2009 atLa Tertulia Bookstore in Rio Piedras by Professor Luis Felipe Diaz, whoappeared as their performance persona Lizza Fernanda. (74) The Opus totusanthology was originally published in 2006 by three male-identified,cisgender, heterosexual university professors (Rafael Acevedo and twoadditional unacknowledged authors, Pablo Juan Canino Salgado and Angel LuisMendez) who published and promoted the book using the female pseudonyms ofRosalba Lopez Cepera, Beba Marucci, Elvira Montes Stubbe, and Carmen PerezMuller; selections of the book were reprinted in their blog El MimbreDespeinado and in the pages of the weekly newspaper Claridad. In an interviewin El Nuevo Dia, Acevedo claimed that the publication and cover-up was anexercise of creative expression, even when the book was taught in theirSpanish-language literature classes without indicating its parodic nature.(75) Acevedo also published a polemical short piece in Claridad titled"No tolero a los gays" (2010) that was seen as a provocation. Thedebate highlighted issues of white male heterosexual cisgender privilege,prestige, power, and authority, and the contentious nature of the literaryfield. As critic Ruben Rios Avila wrote at the time, "Estamos ante unejercicio bastante rudimentario de parodia reaccionaria, la parodia queaspira a destruir el modelo que imita, a desprestigiarlo, a borrarlo delescenario de lo politizable" (2010b); Rios Avila also commented on therise of transphobia in Puerto Rico. And, as Yolanda MartinezSan Miguel (2010)noted, "surge la pregunta ?por que es necesario editar una antologia depoesia lesbiana mediocre cuando en Puerto Rico tenemos una nutrida tradicionpoetica lesbica (pienso en Nemir Matos Cintron, Luz Maria Umpierre, LillianaRamos Collado, y Frances Negron Muntaner, entre tantas otras) que han creadoproyectos esteticos diversos, innovadores y muy interesantes?"
Une pornographie assez riche avec une jeune brune sexy qui a montré pour la première fois à la productrice ses talents de lesbienne, après avoir estimé que le mec lui avait tiré dessus dans une sodomie serrée 2ff7e9595c
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